scholarly journals PERCERAIAN DAN PERNIKAHAN DINI DI KABUPATEN SEMARANG

2020 ◽  
Vol 1 (2) ◽  
pp. 125-136
Author(s):  
Muchamad Coirun Nizar ◽  
Ghofar Shidiq
Keyword(s):  
Islamic Law ◽  
Married Couple ◽  
Free Association ◽  
Early Marriage ◽  
Marriage And Divorce ◽  
Divorce Rates ◽  
Age Limit ◽  
The Ideal ◽  
Husband And Wife

The obscurity of the ideal age for a marriage in classical fiqh reference requires the existence of ijtihad among contemporary jurists to determine the ideal age limit for a marriage. The result of the ijtihad is the formulation of a Compilation of Islamic Law which among one of the articles discusses the minimum limit for someone who will hold a marriage (article 15 KHI) which is 21 years. Including the phenomenon that is rife in Indonesia is the rise of early marriage. Early marriage is defined as a marriage that takes place before maturity is reached both physically and psychologically. In an ideal setting, a marriage continues until death approaches one married couple as exemplified by Rasulullah SAW. But now, divorce occurs in many areas. Divorce occurs because of conflict between husband and wife, or the lack of compatibility between both husband and wife to continue the household. This article is the result of a research linking the occurrence of early marriage and divorce rates in Semarang. The object of this research is the decisions in PA Ambarawa ruling relating to divorce and marriage dispensation requests. In the end, the rise of cases of early marriage in Semarang Regency is due to the rise of free association between teenagers. The results of this study concluded that some divorce decisions in PA Ambarawa in 2014 occurred against the background of early marriage.

Konsep Batasan Usia Perkawinan dalam Hukum Islam dan Undang-Undang Nomor 1 Tahun 1974 Juncto Undang-Undang Nomor 16 Tahun 2019 tentang Perkawinan serta Implikasinya terhadap Masyarakat di Desa Langensari Kecamatan Tarogong Kaler Kabupaten Garut

2020 ◽  
pp. 1
Author(s):  
Anna Marsella ◽  
Amrullah Hayatudin ◽  
Encep Abdul Rojak
Keyword(s):  
Islamic Law ◽  
Married Couple ◽  
Married Couples ◽  
Early Marriage ◽  
Marriage Age ◽  
Positive Effects ◽  
Age Limit ◽  
Negative Impacts ◽  
Age Of Marriage ◽  
The Impact

Abstract. Islam does not discuss the age limit for conducting marriages clearly, in contrast to Law Number 1 of 1974 juncto Law Number 16 of 2019 concerning Marriage regulates the marriage age limit of 19 years for men and women, however early childhood marriage is still rife in the community, especially in Langensari Village, Tarogong Kidul District, Garut Subdistrict. Formulation of the problem namely: How is the legal review of early marriage according to Islamic Law and Law No. 1 of 1974 in conjunction with Law No. 16 of 2019 concerning marriage? What are the factors underlying the occurrence of early marriage in Langensari Village? What is the impact of early marriage for a married couple in Langensari Village?The purpose of this study are: To find out the legal review of early marriage according to Islamic Law and Law No. 1 of 1974 in conjunction with Law No. 16 of 2019 concerning Marriage, the factors underlying the occurrence of early marriage and the impact of early marriage for married couples in Langensari Village. The research method used was interview and literature study.The results of the study: Islamic law allows early marriage, with the condition that it has been agreed upon, Law No.1 Year 1974 juncto Law No. 16 of 2019 concerning marriage, limiting the age of marriage and dispensation for irregularities. Factors causing: internal factors, namely the emergence of love, love, affection, avoiding adultery, have been able to fulfill and be responsible, external factors are caused by geographical factors, social media abuse, MBA, doctrine of religious figures, excessive parental fear. Impacts of early marriage: positive effects, namely reducing cases of sexual harassment, guarding the environment of society and mutual respect, negative impacts of miscarriages, undernourished children, frequent quarreling and increasing the burden on parents.Keywords: Limitation of Marriage Age, Islamic Law, Impact of Early Marriage Abstrak. Agama Islam tidak membahas mengenai batasan usia untuk melaksanakan perkawinan secara jelas, berbeda dengan Undang-undang Nomor 1 Tahun 1974 juncto Undang-undang Nomor 16 Tahun 2019 Tentang Perkawinan mengatur batasan usia perkawinan yaitu 19 tahun untuk pria dan wanita, namun perkawinan usia dini masih marak terjadi di masyarakat, khususnya di Desa Langensari Kecamatan Tarogong Kidul Kabupaten Garut. Rumusan masalah yaitu: Bagaimana tinjauan hukum tentang perkawinan usia dini menurut Hukum Islam dan Undang-Undang No. 1 Tahun 1974 juncto Undang-undang No. 16 Tahun 2019 Tentang Perkawinan? Apa faktor-faktor yang melatarbelakangi terjadinya perkawinan usia dini di Desa Langensari? Bagaimana dampak dari perkawinan usia dini bagi pasangan suami istri di Desa Langensari?Tujuan penelitian ini yaitu: Untuk mengetahui tinjauan hukum tentang perkawinan usia dini menurut Hukum Islam dan Undang-Undang No. 1 Tahun 1974 juncto Undang-undang No. 16 Tahun 2019 Tentang Perkawinan, faktor-faktor yang melatarbelakangi terjadinya perkawinan usia dini dan dampak dari perkawinan usia dini bagi pasangan suami istri di Desa Langensari. Metode Penelitian yang digunakan adalah wawancara dan studi pustaka.Hasil penelitian: Hukum Islam membolehkan perkawinan usia dini, dengan syarat sudah baligh, Undang-undang No.1 Tahun 1974 juncto Undang-undang No. 16 Tahun 2019 Tentang Perkawinan, membatasi usia perkawinan dan diberlakukan dispensasi atas penyimpangan. Faktor penyebab: faktor internal yaitu timbulnya rasa suka, cinta, sayang, menghindari zina, sudah mampu mencukupi dan bertanggung jawab, faktor eksternal yaitu disebabkan oleh faktor geografis, penyalahgunaan sosial media, MBA, doktrin tokoh agama, ketakutan orang tua yang berlebihan. Dampak perkawinan usia dini: dampak positif yaitu mengurangi kasus pelecehan seksual, terjaganya lingkungan peguyuban dan saling menghormati, dampak negatif yaitu terjadinya kasus keguguran, anak berstatus gizi kurang, sering bertengkar dan menambah beban orang tua.Kata kunci: Batasan Usia Perkawinan, Hukum Islam, Dampak Perkawinan Usia Dini

scholarly journals Analisis Perbandingan Mazhab tentang Pelaksanaan Mediasi dengan Media Telekonferensi

Mazahibuna ◽  
2020 ◽  
Vol 2 (2) ◽  
pp. 194
Author(s):  
Nurul Aulia Dewi ◽  
Abdul Halim Talli
Keyword(s):  
Multidisciplinary Approach ◽  
Islamic Law ◽  
Men And Women ◽  
Related Data ◽  
Library Research ◽  
Age Of Maturity ◽  
Library Studies ◽  
Age Limit ◽  
Written Sources ◽  
The Ideal

This article seeks to present a comparison of mediation with teleconference media, both within the PERMA and the scholars of the sect. Mediation is an attempt to resolve conflicts by engaging neutral mediators who do not have the authority to make decisions that help the parties in dispute to reach a resolution or solution accepted by both parties. The multidisciplinary approach used in this article is a juridical, sociological, theological-normative and managerial approach. This article is library research, a study by writing, clarifying, and making data obtained from various written sources. The method of data collection is to use document techniques (library studies). Quoting and analyzing data with document techniques is intended to collect related data contained in documents in the form of books, journals, and research results in the form of thesis, thesis, and dissertation. The results found that the most notable differences regarding the limits of mediation with teleconference media were found in the dissent of the Sect scholars. The Shafi and Hanbali sects argue that the ideal age in marriage is 15 years, while Abu Hanfah argues that the age of maturity comes at 19 years of age for women and 17 years for men, as is the case with Imam Malik arguing that the ideal age of manhood is 18 years for both men and women. The differences between the Imams of the Sect are influenced by the environment and culture in which they live. However, in Islamic law itself there is never a very firm limit, but the most basic thing about the age limit of marriage is that it is already in place

scholarly journals Analisis Konsep Kawin Hamil pada Film Dua Garis Biru Perspektif Hukum Positif Indonesia dan Hukum Islam

2020 ◽  
Vol 1 (1) ◽  
pp. 8-16
Author(s):  
Emiliya Ehsaniyah
Keyword(s):  
Pregnant Woman ◽  
Pregnant Women ◽  
Islamic Law ◽  
Free Association ◽  
Men And Women ◽  
Positive Law ◽  
The Status ◽  
Legal Marriage ◽  
In Pregnancy ◽  
Husband And Wife

Nowadays, there are many cases of marriage for pregnant women, this is one of the effects of too free association between men and women. The phenomenon of pregnant marriage as a result of promiscuity among adolescents is reflected in the film Two Blue Lines. In Islamic law, people who engage in husband and wife relations outside of a legal marriage are punished as adultery. If the adultery results in pregnancy and marriage, the priests of the Madzhab have different opinions regarding the validity of the marriage and also the status of the child in the womb. Whereas in positive law (Marriage Law and KHI), the marriage of a pregnant woman is legal and the status of the child who is born later is categorized as a legal child. The purpose of this study was to determine and analyze the concept of pregnant marriage contained in the scenes of the film Dua Lines Biru to be analyzed using Law No.1 of 1974 concerning Marriage, Islamic Law, and Compilation of Islamic Law.

scholarly journals THE AGE OF MARRIAGE ON INTERDISIPLINARY ISLAMIC LAW PERSPECTIVES

2020 ◽  
Vol 7 (1) ◽  
pp. 1
Author(s):  
Iwan Romadhan Sitorus ◽  
Yusmita Yusmita
Keyword(s):  
Family Relationships ◽  
Islamic Law ◽  
Marriage Age ◽  
Marriage Ceremony ◽  
The Family ◽  
Age Limit ◽  
Religious Aspects ◽  
Age Of Marriage ◽  
Husband And Wife

Law Number 16 Year 2019 in article 7 provides an age limit for each person who will marry at the age of 19 years for men- and 19 years for women. The age limit given by the law does not look comprehensively in biological, sociological readiness, and so on. The modified law should be able to realize the benefit of the husband and wife in fostering the household. Determination of marriage age aims to protect offspring, create a family that is sawah mawaddah wa rahmah, maintain lineage, maintain family relationships, maintain diversity in the family, and prepare for maturity in the economy by paying attention to various aspects, both aspects, psychological, sociological, biological and certainly religious aspects. so that it can create a family in accordance with the marriage ceremony

scholarly journals Analisis Sosio Yuridis Terhadap Pernikahan Usia Dini Dan Perceraian di Jawa Timur

2018 ◽  
Vol 7 (2) ◽  
pp. 393-418
Author(s):  
Sukamto Sukamto
Keyword(s):  
Social Systems ◽  
Economic Factor ◽  
Early Marriage ◽  
Cultural Tradition ◽  
Cultural Traditions ◽  
Marriage And Divorce ◽  
Two Factors ◽  
Divorce Rates ◽  
Research Show ◽  
Significant Factors

Abstract: This study examines the dynamics of early marriage and divorce occurring in a strong Islamic cultural tradition. The results of the research show that there are significant factors on the early marriage and divorce rates as the influence of socio-cultural traditions of the societies. These symptoms can not be separated from the influence of social systems and values ​​prevailing in society. Local cultural traditions that only take place in certain areas are often used as a foothold in early marriage as well as the prevailing social systems. Although both of the local cultural traditions and social systems have a significant role in influencing the cases, but in terms of nature, marriage and divorce are more individual and casuistic issues. It is found that in addition to these two factors, economic factor also become the main variable in motivating people to do early marriage and divorce . Abstrak: Studi ini mengkaji tentang dinamika pernikahan usia dini dan perceraian yang terjadi di wilayah Jawa Timur berbasis tradisi budaya Islam yang kuat. Hasil penelitian menunjukkan bahwa terdapat faktor-faktor yang cukup signifikan terhadap timbulnya gejala pernikahan usia dini serta meningkatnya angka perceraian, yakni pengaruh tradisi sosial budaya masyarakat. Gejala tersebut tidak dapat dilepaskan dari pengaruh sistem dan nilai-nilai sosial yang berlaku di masyarakat. Tradisi budaya lokal yang hanya berlangsung di daerah tertentu sering dijadikan sebagai pijakan dalam pernikahan usia dini, begitu juga dengan sistem sosial yang berlaku di wilayah tersebut memberikan pengaruh terhadap meningkatnya angka perceraian. Meskipun tradisi budaya lokal dan sistem sosial mempunyai peran dalam mempengaruhi peristiwa tersebut, tetapi dari segi sifatnya, pernikahan dan perceraian lebih individual dan persoalan kasusistik, maka ditemukan bahwa selain kedua faktor tersebut, faktor ekonomi menjadi variabel utama dalam menggerakan seseorang melakukan pernikahan usia dini dan perceraian.

scholarly journals Ketahanan Keluarga Perspektif Maslahah Mursalah dan Hukum Perkawinan di Indonesia

2021 ◽  
Vol 8 (2) ◽  
Author(s):  
Feni Arifiani
Keyword(s):  
Efficient Method ◽  
Islamic Law ◽  
Married Couple ◽  
Family Resilience ◽  
Psychological Aspects ◽  
Marriage Law ◽  
Family Household ◽  
State Initiatives ◽  
Husband And Wife

AbstractFamily resilience is currently a top priority for state initiatives that address a variety of factors that contribute to family resilience, including physical, social, and psychological aspects. Several aspects of the Marriage Law, however, are in the spotlight because they are contentious. "Every husband and wife who are legally married have the duty to love, support, and preserve honor for each other." be faithful, and provide physical and spiritual assistance to one another." The rules on feelings suggest that a married couple must communicate their feelings to one another, and this is not without reason. The four advantages of sharing feelings of love include minimizing tension caused by pent-up emotions, making it easier for couples to understand each other, and making it easier for couples to communicate with each other. Being an efficient method on occasion. Marriage, according to the Marriage Law, is a sacred relationship created by a man and a woman as husband and wife in order to form a happy and everlasting family (household) founded on Almighty divinity. A family will be created as a result of this union. Many people believe that Family Resilience is a plagiarized version of the Islamic Law Compilation (KHI), "Both husband and wife are bound by the statute." to love, respect, and aid one another from one body to another. As a consequence, what some people are referring to is an article that already exists in the Marriage Law and KHI, which has existed in previous regulations and has never been challenged. AbstrakKetahanan keluarga yang saat ini menjadi prioritas program negara yang mencakup berbagai aspek yang dibutuhkan untuk memenuhi ketahanan keluarga, seperti aspek ketahanan fisik, sosial, dan psikologis. Namun beberapa hal dalam UU Perkawinan yang menjadi sorotan karena memicu kontroversi. “Setiap suami dan istri yang terikat dalam perkawinan yang sah berkewajiban untuk mencintai, menghormati, menjaga kehormatan, setia, dan saling memberikan bantuan jasmani dan rohani”. Aturan tentang perasaan menunjukkan perlunya pasangan suami istri untuk saling mengungkapkan perasaannya, tentunya hal ini bukan tanpa alasan. Empat manfaat dalam mengungkapkan perasaan cinta antara lain mengurangi stres akibat terpendam, memudahkan pasangan untuk saling memahami, terkadang menjadi cara yang efektif. UU Perkawinan mendefinisikan pernikahan sebagai ikatan spiritual antara laki-laki dan perempuan sebagai suami istri untuk membentuk keluarga (rumah tangga) yang bahagia dan abadi berdasarkan ketuhanan Yang Maha Kuasa. Dari pernikahan ini akan terbentuk sebuah keluarga. Ketahanan Keluarga yang dipermasalahkan oleh banyak orang merupakan penjiplakan dari Kompilasi Hukum Islam (KHI), “Suami istri wajib hukumnya. untuk saling mencintai dalam cinta, menghormati dan memberi bantuan dari satu tubuh ke tubuh lainnya. Dengan demikian yang dimaksud oleh sebagian orang tersebut merupakan pasal yang sudah ada dalam UU Perkawinan dan KHI, dimana sudah ada pada peraturan sebelumnya dan tidak dipersoalkan sampai sekarang.

scholarly journals Fenomena Nikah Misyār Perspektif Pemikiran Hukum Islam

Al-Mizan ◽  
2019 ◽  
Vol 15 (2) ◽  
pp. 342-366
Author(s):  
Dulsukmi Kasim
Keyword(s):  
Islamic Law ◽  
Dominant Role ◽  
Married Couple ◽  
Normal Model ◽  
Basic Rights ◽  
Husband And Wife ◽  
Wealthy Women ◽  
Descriptive Qualitative

This article discusses about the misyār marriage as considered a model of marriage by some to be odd because it is different from the normal model of marriage that is carried out by a married couple who are Muslim in general. This type of research is descriptive qualitative which is examined by the approach of Islamic law. The results of the study show that the conditions and pillars of marriage are indeed fulfilled, the functions and responsibilities of the husband and wife continue to run normally and are not limited by time. Both parties intend and commit to perpetuating the marriage together forever. However, in practice the wife or woman is the dominant role in realizing the marriage to the point that she does not demand her husband to fulfill his basic rights after marriage later. The trigger for this marriage is the great desire of wealthy women who are financially well-established to get a mate and a place to devote affection from themselves and their children. Viewed in terms of the motivation for the marriage to take place by both parties there is no problem.

scholarly journals Batas Usia Ideal Pernikahan Perspektif Maqasid Shariah

2017 ◽  
Vol 1 (1) ◽  
pp. 67
Author(s):  
Holilur Rohman
Keyword(s):  
Family Relationships ◽  
Islamic Law ◽  
Second Law ◽  
The Third ◽  
Age At Marriage ◽  
Minimum Age ◽  
Age Limit ◽  
Age Of Marriage ◽  
The Ideal

<p class="ABSTRACT"><span lang="EN">An ideal marriage is a marriage that able to achieve the goal of becoming a family wedding sakinah, mawaddah </span><span lang="IN">wa</span><span lang="IN">rahmah</span><span lang="EN">. Al-Qur'an and Sunnah </span><span lang="IN">did not </span><span lang="EN">explain in detail about the limitations of marriageable age. There are three perspectives on the age limit to get married in Indonesia, first, the perspective of Islamic law, the second law No. 1 in 1974 allow a woman to get married at the age of 16 and men at age 19, the third, BKKBN which advocated age at marriage ideal namely the minimum age for women 21 years and for men 25 years old</span><span lang="IN">.</span><span lang="IN">B</span><span lang="EN">ut </span><span lang="IN">in different perspective, </span><span lang="EN">the ideal age of marriage maqasid shari'ah perspective for women 20 years </span><span lang="IN">and </span><span lang="EN">for men 25 years, because at this age considered to have been able to realize the </span><span lang="IN">goal </span><span lang="EN">wedding (maqasid shari'ah) such as: creating a family sakinah mawaddah wa rahmah, keeping the lineage, maintaining the pattern of family relationships, maintaining diversity and deemed ready in terms of economic, medical, psychological, social, religious.</span></p><p class="ABSTRACT"><span lang="EN">* * *</span></p><p class="ABSTRAK"><span lang="IN">Pernikahan yang ideal adalah pernikahan yang mampu mencapai tujuan pernikahan menjadi keluarga yang sakinah, mawaddah dan rahmah. Al-Qur’an dan as-Sunnah menjelaskan secara rinci tentang batasan usia menikah. Ada tiga perspektif mengenai batas usia menikah di Indonesia, pertama, perspektif hukum Islam, kedua, undang-undang no 1 1974 mengijinkan seorang perempuan menikah pada usia 16 tahun dan laki-laki pada usia 19 tahun, ketiga, BKKBN yang menganjurkan usia kawin yang ideal yaitu usia minimal bagi perempuan 21 tahun dan bagi laki-laki 25 tahun.. Akan tetapi usia ideal perkawinan perspektif maqasid shari’ah adalah bagi perempuan 20 tahun dan dan bagi laki-laki 25 tahun, karena pada usia ini dianggap telah mampu merealisasikan tujuan-tujuan pensyariatan pernikahan (<em>maqasid shari’ah</em>) seperti: menciptakan keluarga yang sakinah mawaddah wa rahmah, menjaga garis keturunan, menjaga pola hubungan keluarga, menjaga keberagamaan dan dipandang siap dalam hal aspek ekonomi, medis, psikologis, sosial, agama. <strong></strong></span></p><p class="ABSTRACT"><span lang="EN"><br /></span></p>

scholarly journals Perbandingan Prosedur Perkawinan Adat Baduy dengan Kompilasi Hukum Islam

2020 ◽  
Vol 21 (3) ◽  
pp. 437-458
Author(s):  
Muhamad Muslih
Keyword(s):  
Islamic Law ◽  
Customary Law ◽  
Early Marriage ◽  
Customary Rights ◽  
Age Limit

Penelitian ini bertujuan untuk membandingkan perkawinan masyarakat Baduy (baik Baduy Dalam, Baduy Luar, maupun Baduy Muslim) dengan perkawinan yang diatur dalam Kompilasi Hukum Islam. Penelitian ini juga menjelaskan tentang perlunya pembentukan peraturan daerah yang berkaitan dengan prosedur perkawinan bagi masyarakat Baduy dalam rangka mendukung kelestarian hukum adat Baduy, seperti peraturan daerah yang telah ada sebelumnya (Peraturan Daerah Kabupaten Lebak No. 32 Tahun 2001 tentang Perlindungan Atas Hak Ulayat Masyarakat Baduy). Penelitian ini menggunakan metode penelitian normatif, dengan studi terhadap bahan hukum. Hasil dari penelitian ini menunjukkan bahwa terdapat banyak perbedaan antara perkawinan masyarakat Baduy dengan perkawinan yang diatur dalam Kompilasi Hukum Islam, seperti masyarakat Baduy tidak mengenal poligami, tidak mengenal perceraian, melakukan pernikahan dini, dan lain-lain. Padahal Kompilasi Hukum Islam telah mengatur poligami, perceraian, dan batas umur menikah. Karena masyarakat Baduy semakin lama-semakin banyak keturunannya, maka peraturan daerah yang mengatur perkawinan Baduy pun harus segera dibentuk sesuai dengan hukum adat Baduy dan Kompilasi Hukum Islam (bagi Baduy Muslim). The Comparison of Marriage Procedures Between Baduy and Kompilasi Hukum Islam This study aims to compare between the marriages in the Baduy community (Inner Baduy, Outer Baduy, and Muslim Baduy) and marriages arranged by the Compilation of Islamic Law. This study also examine the need for the establishment of a Regional Regulation relate to marriage procedures in the Baduy community in order to support the preservation of Baduy customary law (such as the pre-existing Regional Regulation namely Lebak District Regulation No. 32 of 2001 concerning Protection of the Customary Rights of the Baduy). This study uses normative methods. The results indicate that there are many differences between Baduy marriages and marriages arranged in the Compilation of Islamic Law such as Baduy people never do a polygamy, divorce, early marriage, and others. Though Compilation of Islamic Law has regulated polygamy, divorce, and the age limit for marriage. In addition, because the Baduy community is getting more and more offspring, as aresult it needs the Regional Regulation governing Baduy marriages in accordance with the Baduy Customary Law and Compilation of Islamic Law (for Muslim Baduy).

scholarly journals Penundaan Kehadiran Anak akibat Perkawinan Usia Muda Ditinjau Menurut Hukum Islam (Studi pada Desa Jaling, Kec. Awangpone, Kab. Bone)

2018 ◽  
Vol 4 (2) ◽  
pp. 101-111
Author(s):  
Wiwin Pranata ◽  
Abdul Rahim
Keyword(s):  
Family Planning ◽  
Reference Materials ◽  
Family Planning Program ◽  
Islamic Law ◽  
Early Marriage ◽  
Planning Program ◽  
Islamic Perspective ◽  
Husband And Wife

The aim of the study is to identify whether early marriage contributes to delaying childbirth and to identify Islamic perspective in relation delaying childbirth. As for the advantages of the research, theoretically, the results of this study are expected to contribute positively to all components of the student, so the idea of delaying childbirth due to early marriage is able to be understood. Practically, this research will be one of the reference materials for further study in wider scope. The results of the study indicated that some people perform delaying childbirth due to early marriage through their participation in Family Planning Program (KB) by injections. The incentivizing factors of their participation within the program are age and educational factor, in which the Islamic law consider this permissible only if there is an agreement between both husband and wife, it is temporary, not harmful and beneficial.

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